Selected quad for the lemma: conscience_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
conscience_n	draw_v	evil_a	sprinkle_v	1,134	5	10.3564	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B25425	Troposchēmalogia: Tropes and figures; or, A treatise of the metaphors, allegories, and express similitudes, &c. contained in the Bible of the Old and New Testament To which is prefixed, divers arguments to prove the divine authority of the Holy Scriptures wherein also 'tis largely evinced, that by the great whore, mystery Babylon is meant the Papal hierarchy, or present state and church of Rome. Philologia sacra, the second part. Wherein the schemes, or figures in Scripture, are reduced under their proper heads, with a brief explication of each. Together with a treatise of types, parables, &c. with an improvement of them parallel-wise. By B. K; Tropologia. Book 4.	Keach, Benjamin, 1640-1704.; De Laune, Thomas, d. 1685. Tropologia. aut	1682 (1682)	Wing K101A; ESTC R7039	690,855	608

pure Psal 119. therefore thy Servant loveth it 5. He hath a good Conscience whose Conviction and Trouble for Sin is universal when it is deep when the Spirit searcheth into the bottom Come saith the Woman of Samaria Joh. 4 29 39. see a Man that hath told me all that ever I did And they were pricked in their Hearts 6. He hath an evangelical good Conscience who is troubled for Sin not simply because of Shame or because of inward Guilt or fear of Punishment but because God is and hath been offended his Spirit grieved and his Soul defiled and made unlike God his Trouble riseth from the sence of the hainous Nature of Sin 7. When Conscience findeth that no Conviction either of Sin or Duty is slighted by the Soul Psal 119.80 but tenderly nourished 8. When a Man will suffer any Punishment or Loss before he will offer violence to his Conscience and sin against God 9. When Conscience cannot find any Sin hid spared born with or connived at in the Soul no sweet Morsel under the Tongue 10. When Conscience finds a Man the same in private that he is in publick and that he is not of a Pharisaical Spirit doth nothing to be seen of Men or for vain Glory's sake 11. When Conscience cannot find any Duty or Ordinance which the Soul is convinced of to be neglected tho he is exposed to Reproach thereby To obey God in Baptism is called the Answer of a good Conscience Conscience calls for obedience to this and to all other Ordinances of the Gospel when convinced of them 12. And lastly When Conscience beareth Testimony to a Soul that it loveth God and Jesus Christ above all things in this World c. He that hateth not Father and Mother c. cannot be my Disciple That is if he hath not a lesser Love to them for the lesser Love in Scripture is called a Hatred which our Saviour openeth in another place He that loveth Father or Mother more than me is not worthy of me and he that loveth Son or Daughter more than me is not worthy of me Phil. 3 9 10. c. Yea doubtless I account all things but Loss c. Quest How shall a Man get and keep a good Conscience Answ 1. He must get his Heart sprinkled with the Blood of Christ Heb. 10.22 Let us draw near with a true Heart in full assurance of Faith having our Hearts sprinkled from an evil Conscience c. See that you experience that the Blood of Christ hath as effectually purged your Consciences from dead Works Heb. 9.14 as the Blood of Bulls and Goats sanctified to the purifying of the Flesh 2. He must take heed of all such things as offend his Conscience Conscience is a very tender thing the smallest thing will make it bleed 3. He must take heed of evil aad corrupt Principles an erring Conscience is not a good Conscience 4. Labour to fit under a Soul-searching Ministry 5. Take heed of vain Glory and all secret Evil Conscience prieth into thy most inward Thoughts beware of speculative Sin 6. Labour to keep thy Tongue Whoso keepeth his Mouth and his Tongue keepeth his Soul from Trouble 7. Labour to bring thy Heart into every Duty beware of Hypocrisy 8. Do not grieve or offend thy Conscience in any thing tho the Matter may be in it self lawful yet thou must not do it if thou hast a doubt in thy Spirit about it Rom. 14.23 He that doubteth is damned that is condemned in his own Conscience But much more take heed of doing that which is by all owned to be utterly unlawful 9. Labour in all Acts to be sincere Conscience hath power to give in Testimony concerning thy Integrity if thy Heart be unsound and not upright Conscience will soon discover it and reproach thee for it and thou wilt not be able to hold out to the end and sad will it be to have thy own Conscience witness against thee when thou comest to lie on a sick Bed an evil Conscience will be a bad Death-Bed Companion O how doth this reprove those that sin and regard not the Checks and Rebukes of their own Hearts Conscience in the great Day will be more than ten thousand Witnesses against them THE Seventh HEAD OF Metaphors Allegories and Similes WITH Other Borrowed TERMS Relating to the Church of GOD. The Church called the City of God Psal 87.3 Glorious things are spoken of thee O City of God Selah Psal 46.4 There is a River the Streams whereof shall make glad the City of God the holy Place of the Tabernacle of the Most High Isa 26.1 We have a strong City c. Isa 33.20 Look upon Zion the City of our Solemnity c. Isa 62.12 And they shall call them the holy People c. And thou shalt be called a City sought out not forsaken Mat. 5.14 Ye are a City set on a Hill that cannot be hid IN these places of the Holy Scripture Sion or the Church of God is called a City Sion was a Fort or Mount in Jerusalem and the Temple was built upon it hence the Church of the Jews was called as some conceive by this Name Zion because there they assembled but after it was a Name or Title given to the Church whether Jews or Gentiles Heb. 12.12 Ye are come to Mount Sion to the City of the Living God the heavenly Jerusalem God's People may be called by the Name of Sion or Jerusalem 1. Because we were naturally like Jerusalem the Forts of the Jebusites viz. Sinners and Enemies to God 2. Because by Grace we are overcome and conquered like as Jerusalem was by the true David 3. Because the Church is fortified by the Almighty for his own use and chief Place and Residence in this nether Creation 4. In respect of her Renown and Glory As Jerusalem was renowned above all Cities so God's Church is now above all People and Societies in the World 5. Because it is viewed and gazed upon by all Strangers she may well be compared to a Looking-glass as Zion signifies 6. In respect of her Laws for as the Law and publick Worship were at Jerusalem so Christ's Laws and publick Worship are maintained in the Church Hence God is said to love the Gates of Zion more than all the Dwelling-Places of Jacob. Psal 87.2 Observ The Saints or Church of God is the City of God or may fitly be compared to a City In opening of this Metaphor we shall shew the Nature Trade Government Privileges and Glory of the City of God Metaphor Parallel A City is a Place built by Men for a People to inhabit or dwell in THe Church is built by Christ for a Habitation for God Mat. 16.18 Vpon this Rock will I build my Church c. In whom ye are builded together for an Habitation of God through the Spirit Eph. 2.22 II. A City is usually compassed about with Walls that it may thereby become

true Christians have of it VIII The Blood of the Lamb must be sprinkled upon the Lintel and Sides of the Doors of the Israelites which held forth that the Blood of Christ must be applied by Faith for our Justification stands not only in the shedding of Christ's Blood but also in the sprinkling of it upon our Consciences IX It must be sprinkled upon the Posts and Doors so as the Israelits could neither go out of Doors nor come in but they must see on all sides the Blood of the Lamb signifying that they and we should both at home and abroad going forth and coming in and on all occasions have the Passion of Jesus Christ before our Eyes in holy Meditation and Contemplation X. It was not enough for the Jews to have the Lamb slain and the Blood shed within the House but the Blood must be sprinkled without Doors signifying as some observe If Christ's Blood i. e. the Merits of it be received into our Hearts for Justification the sprinkling of it will appear and be seen outwardly in a holy Life and real Sanctification Verse 22. XI The Blood of the Lamb was to be sprinkled with a Bunch of Hyssop dipp'd in it which might signify that such who would be sprinkled with Christ's Blood must obtain true Faith for Hyssop bears a Resemblance to Faith in threee things 1. It is a ground low and weak Herb Faith in it self and as it is in Believers is weak and teacheth Humility 2. It will grow on a Rock or Wall So Faith roots it self in Christ that true spiritual Rock 3. Hyssop hath a cleansing and healing quality So Faith purifies the Heart and Life of a Sinner and heals all the Sores of a wounded Conscience XII They were to eat the Flesh of the Lamb to signify that we must spiritually feed upon Jesus Christ viz. believe on him which is called an eating of his Flesh and drinking of his Blood XIII Every particular Lamb was to be eaten in one House signifying the Unity of the Church of God or the spiritual Conjunction and Agreement of all the Faithful in one Bread and one Body 1 Cor. 10.17 XIV Only Israelites and not Strangers were to eat of it to shew that none but the true Seed viz. Believers have Right to Christ and the blessed Rites of his House XV. They were to eat it with bitter Herbs to signify that Repentance and godly Sorrow for Sin ought to be in those who come to receive and partake of Jesus Christ and that they should remember with Grief of Soul what their Sins brought upon their Saviour and what the filthy and bitter Nature of Sin is XVI They were to eat it with unleavened Bread to signify that those who come to the true Passeover should keep that Feast with the unleavened Bread of Sincerity and Truth hating false Doctrine Hypocrisy and every evil Work XVII They must eat it in remembrance of their Deliverance out of Egypt So those who come to the true Passeover ought to remember how God hath by Christ's Blood delivered them from Wrath and Hell XVIII They were to eat it with their Loins girt and their Staves in their hands and their Shoes on their Feet to shew that we who feed upon our Passeover should have the Girdle of Truth and our Feet shod with the Preparation of the Gospel of Peace and that we are but Strangers and Pilgrims here XIX They were not to eat the Paschal Lamb until they had purged all Leaven out of their Houses which shews what Care every Christian should take to purge out the Leaven of Malice and Wickedness out of their Hearts The Jews were to search for Leaven and not suffer a Crum or small Morsel to remain in their Houses So careful should all those be to purge out every Sin and let no Iniquity remain in them who come to the Lord's Table WHEREIN the Brazen Serpent was a Type of Christ as also the Manna and divers others Types we have shewed in the First Volume And the Parallels of the First and Second Temple we have insisted upon under the Head of Metaphors concerning the Church of God to which we refer you And finding to what a Bigness this Second Volume is swollen I must be forced to break off and leave these my poor Labours to the Blessing of God praying they may prove to the Advantage of his despised and afflicted Church desiring what Profit any Christians may receive here-from they would not forget to give the Honour to God who only deserves it to whom be Glory in the Church by Christ Jesus throughout all Ages World without End Amen FINIS Philologia Sacra The Second Part WHEREIN The SCHEMES or FIGURES in Scripture are reduced under their proper HEADS with a Brief Explication of Each Together with A TREATISE OF The TYPES PARABLES ALLEGORIES c. in the Old and New Testament CHAP I. Of the Figures of a Word THE Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Schema principally and properly signifies the Garb Habit or Ornament of the Body and by a Metaphor is translated to signify the Beauty or Ornament of Speech as * Lib. 3. Rhet. cap. 8. Aristotle and * In Bruto Orat. perf Cicero say The Latines render it Figure as some say because Stage-Players by the variation or shifting of their Habit represented divers Figures of Men These Figures are called Rhetorical Lights and Ornaments and do not change the sense of Words as Tropes do but give an Imbellishment or Beauty to Speech There are Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Word and Figures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a Sentence the first belong to the Matter or as it were the Body of an Oration the latter to the Form or as it were the Soul of a Sentence The former are when a Speech is figured in Words repeated in a certain order or that mutually agree in sound for Emphasis or Ornament's sake The latter are such whose Emphaticalness consists not in Words singly but in the things themselves giving weight and gravity to the Speech * Lib. 5. Instit Orat. c. 1. Vossius says That a Scheme properly signifies two things viz. The exterior Garb and the Gesture of the Body as Dancers who caper at the noise of musical Instruments For Schemes of Words may in this be resembled to Habit or Garb because without them the Speech is naked as a Man without his Cloaths and Schemes of Sentences may be compared to Artificial Gestures because without these it will be like a Man who moves or walks in his natural Place or Posture of the first we will produce some Examples 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conjungo to joyn together 1. Epizeuxis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Subjunctio is when the same word or sound is continued or repeated in the same Sentence as Exod. 34.6 The Lord the Lord a God merciful and gracious c. Deut. 23.43 The Stranger that is in thy